Masks Symbolize That You Are Enslaved

Woodcut image of Escrava AnastáciaAn 1839 image of Escrava Anastácia by Jacques Étienne Victor Arago from his Memories of a Blind Person: A Journey Around the World


When a slave was fitted with a mask, it was locked in place. The slave could not eat or drink until the enslaver took the mask off him. This kept the slave from fleeing because he would be unable to nourish himself during his attempted flight.


Where the slave was limited to where he could go with the mask, today, persons under mask mandates are limited to where they can go without a mask. In both cases, a person’s liberty is infringed by the mask.


Just as the slave could not eat or drink until the mask was removed, today, persons under mask mandates can only take off their masks to eat or drink.


The slave mask further served to identify its wearer as an enslaved person. That symbolism applies to the masks adorning obedient adherents to mask mandates today. Government officials admit that wearing masks is primarily symbolic. For example, Dr. Anthony Fauci, the director of the National Institute of Allergy and Infectious Diseases and the Chief Medical Advisor to the President, is on record stating that masks are not effective in preventing the spread of disease. So, what is the purpose of wearing a mask? Dr. Fauci explains that the mask is a “‘symbol’ of what ‘you should be doing’ during the coronavirus pandemic.”


That means that the mask symbolizes that you are being compelled against your will to obey the dictates of the technocrats. In essence, the mask symbolizes your willingness to be subjugated and do what you are told. There is a long history of masks being used to control enslaved people.  The mask is a symbol that announces to others that you are a slave. It is, in essence, a slave mask.



The material below is excerpted from a September 30, 2021 article by Roberto Strongman published on Social Science Space. Strongman is Associate Professor in the Department of Black Studies at the University of California, Santa Barbara.

The transhistorical muzzling of dissenters by tyrannical rules. Anti-lockdown protester in Melbourne, Australia on 2020 and Anastásia at the pillory on the 1990 Brazilian mini-series entitled “Escrava Anastásia.”


Is the comparison between the coercive covid face-masking of anti-lockdown protesters and the muzzling of insurrected slaves impossible to make? Is the comparison between these two muzzled rebels an irredeemable anachronism?


While it is outside the scope of this piece to discuss in detail the effectiveness of masks to prevent infection by airborne pathogens, I do want to stress that the data suggests that their use for this purpose is questionable. I would like to direct those with a keen interest in “following the science” on masks to the latest WHO-funded study, published in a peer-reviewed medical journal, available on the CDC website proving that “face masks have not demonstrated protection against laboratory-confirmed influenza” (Xiao et al. 2020). The inefficacy of face masks to contain upper respiratory infections was the official policy of the WHO and the CDC prior to the current health panic (Molteni and Rogers 2020) and continues to be confirmed by ongoing research (War and War 2021 ).


While the medical effectiveness of mask-wearing in the current pandemic cultural climate is dubious, the social and psychological elements of control enacted by compulsory masking are much clearer. What are the effects of masks on the psyche of those forced to live under the current medical tyranny? That the dictates on masks are coming not largely from immunologists but from what very well appear to be compromised behavioral psychologists such as Susan Michie, who is foretelling that we will be wearing masks forever (Stone 2021), forces us to consider that masks are less driven by health reasons and more by the malevolent use of Pavlovian and compliance studies knowledge to break down the psyches, dignity and integrity of individuals and the social coherence of societies, rendering both more susceptible to manipulation and reconfiguration according to norms conducive to their own subjugation. The mandatory use of face masks during the current health panic fashion the citizenry as slaves. As symbols of enslavement,


  • Masks deprive us of oxygen. They produce hypoxia, leading us to a state of physical and mental weakness in which the population is more prone to ideological brainwashing and less capable of ascertaining the degree to which they are oppressed.
  • Masks are symbols of submission. Their medical practicality is very questionable, yet people are forced to wear them. Despotism is established in the forced compliance of arbitrary rules. Caligula planned to make his horse a consul just because he could.
  • Masks are the lurid fetish of power. Given that face masks feature prominently in bondage and sado-masochism (BDSM) role play, which is invested in master-slave dynamics, can we not see the powerful psychological element of subjugation that they represent for those who are forced to wear them? Can we consider the perverted delight that the sight of these mask wearers brings to the schemers of these policies?
  • Along with lockdown, masks enforce the creation of a carceral culture. The terminology and aesthetics are borrowed from prisons, especially those in which torture features prominently. Recall the hooding of Abu Ghraib prison torture victims and the mouth covers on those at Guantánamo. If we can consider the historical transmutation of the slave plantation into the prison, we can perceive the persistent and insidious dehumanization of captive and enslaved populations through masking—a technique of domination aptly articulated in the title and text of Frantz Fanon’s Black Skin, White Masks.
  • Compulsory masking leads to the erasure of personhood and the homogenization of masses. The collectivized wearing of masks results in an enforced uniformity in which the individual cedes way to the nameless collectivity as the neo-meta-citizen.
  • Masks are theatrical. They have been used for millennia for the investigation and recrafting of personhood. The very word “person” has an etymological source in the name for the masks used by actors in ancient Greek theatrical productions. As theatrical props, masks conceal and obfuscate our identities, rendering us alien to others and ourselves.
  • Anthropologically, masks play a role in the crafting of liminal identities. As such, they are not in-and-for-themselves, but prepare the individual for their new roles in society. The masks shape the individuals’ subjectivities. They can be removed when their program has been assimilated by the newly recrafted individuals. However transitory the current regime of face masking might be, the population must face that we are being forced to undergo a rite of passage, a process of resocialization into the new normal. The more we accept that we are participating in the ritualization of our dispossession and enslavement by wearing the mask, the less able we will be able to don it.
  • The masks are state insignia. They are a visible display of allegiance to the system of medicalizing technocratic control. Just as the red neckerchief of the communist pioneer youth movement publicly professed loyalty to the one party and the most supreme leader, the face mask is the symbol of political adherence to new normal, confirming conformance to “right thinking,” à la Mao Zedung.  
  • The deletion of facial expression inhibits non-verbal communication necessary for  social organization that can lead to revolution. The masks seek to deactivate our revolutionary potential.
  • Verbal muzzling: The masks reduce overall verbal output. Along with enforcement of (anti) social distancing, their usage foments the isolation of the individual and the atomization (Arendt 1951) of society into ineffective rebels, unable to consolidate into coherent units under a common discourse or banner.
  • The associations that symbolically and functionally masks bear to muzzles speaks to the dehumanization and the domestication of the population under these directives.
  • Just as masks function as liminal artifacts in rites of passage and as part of animal training, these covid mask are harbingers of further intrusions to our integrity. Wearing the masks is just one step away from receiving the shots, then accepting the vaccine passports and the implantable neural links until one’s original persona is buried by a cyborg. The masks function as an empirical compliance test for the projected acceptability of future corporeal technologies of control. Where will you draw the line?
  • Masks promote a culture of fear. Each and every mask is a billboard advertising a state of emergency, putting individuals in a constant sympathetic nervous system fight-or-flight mode that reduces their field of possibility to focus on the presumed ever present threat of infection. Meanwhile, the oligarchical system of domination erodes our civil liberties across the world. Masks are part of the politics of subjugation through scaremongering.
  • Masks are deterrents of solidarity. They promote the constant perception of your neighbor as a nameless pathogenic vector instead of your ally. The masks divide and conquer.

Mainstream media reports have criticized the deployment of the effigy of Anastásia in lockdown rallies by categorizing them as instances of cultural appropriation (Villareal 2020Da Costa 2020). No is allowed to make use of the imagery of chattel slavery to describe the lockdown measures without being smeared as a racist, especially if they are white (Chesler 2021). Could it be that power chastises those who ask whether our current deprivations of liberties are akin to slavery because there is an element of truth of in the question?


This cultural appropriation argument presents Anastásia as having been hijacked and decontextualized by dominant social elements who do not have a stake in her politics of racial liberation. These reports focus on the whiteness of the protesters holding up the black slave’s image as evidence of something incongruous that speaks to co-optation and theft. However, none of these reports care to elaborate upon the hagiography of Anastásia to any significant depth or to unpack the symbolic layers that her life-work embodies. For articles that claim to care deeply about the misuses of Afro-diasporic lives, these omissions are nothing short of problematic. Instead of using these instances to probe into the curious appearance of images of Brazilian folk Catholicism in the industrialized world and to inquire into the various forms that slavery might take,the authors essentialistically present the protesters as racists in order to avoid making the obvious correspondences between chattel slavery punishments and lockdown sanctions manifest.


Shouldn’t those who see the analogy as hyperbolic at the very least concede that the strategies of silencing in these two systems of oppression are uncannily similar? In order to circumvent the inconvenient presentation of the current medical tyranny as a revisitation of earlier generally condemned systems of control and to steer clear of the unflattering reflection of ourselves as slaves under this new system, the articles resort to a curious rhetorical strategy: they use an ad hominemattack that discredits the source of the argument by focusing on the ethnicity of the protester while at the same time never confronting the core of the argument presented. That the attack led to an apology by the California female protester makes me draw an even more powerful connection between Anastásia and her as pillared subjugated women, in spite of their racially different backgrounds. In addition to shutting people up, masking has the effect of inducing and performing an identity of shame and punishment for a social trespass, displaying visibly the consequence of a guilty sentence as a deterrent for others who might dare to protest their silencing. The pressure experienced by the protester to apologize is analogous to the mandate to wear the COVID mask and the slave muzzle. All have the purpose of silence dissent.The retraction of the accusation is evidence of the crime.


Indeed, there is a “Covidian Cult” (Hopkins 2020). I would like to add to the conversation instantiated by his provocative phrase by questioning the presumed negativity associated with this kind of religiosity. Within the study of religion, “cults” have been euphemistically rebranded “new religions” in order to be more relativistic and less judgmental, bowing perhaps to the exigencies of political correctness. Regardless of the term we choose to use, the role of ritual, dogma and the inquisitions and pillorying of those who, questioning COVID orthodoxies, commit the sin of blasphemy, all display a drive that is concomitant with the most brutal aspects of religions across the centuries. Yet, realizing the power of religious discourse,could we harness it to productive ends? Could we employ our judgement to become more cognizant of our own uses and abilities to deploy religious iconography towards the ideal of freedom? Can the cult of Anastásia overcome the Covidian cult?


By asking these provocative questions I don’t intend for us to literally recreate the freedom movement as a new religion; instead, I urge us to realize the tremendous power that neo-religious performance, ritual and spectacle hold, the double-edged swordedness of it, our own incipient deployments of such iconographies and signal to our full use of the language of spirit, whose synonym is also freedom. And for those of us among the freedom movement with some form of spiritual practice, especially those with a Christian formation, the biographical and visual portrait of the non-canonical Anastásia can help to illustrate what many of us feel: that there is a metaphysical element in all of this, that to say otherwise is to be “denying the demonic” (Curtin 2021) as it looks like we “wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12).

Museum piece: Iron Mask in the collection of Michael and Ruby Doub. 

Detractors of this equivalence I am making between the mechanisms of chattel slavery and the COVID restrictions on civil liberties will point to the specificities of each system of domination and rely on the inexactness inherent in analogies to make their case. Anticipating such arguments, I will stress that slavery takes many different shapes in different spatial and temporal contexts. If in the pre-industrial era, the shackles, balls and chains were made of iron, in a technological age marked by the invisible transmission of data across space, the mechanisms of enslavement become more evanescent, as thin as thread, as diaphanous as cloth. Lightweight as surgical masks might be, their weight on enlightened psyches can be felt just as heavy as Anastásia’s slave bit.Cloth can be as corrosive as rusting iron on the skin of the awakened whose conscience is cognizant of its suppressing and censoring intent.


Certainly, the chattel slavery endured by African-descent people in the early modern period is not exactly the same as the control over people’s bodies that the new normality seeks to impose. But if we fail to see the continuities and refuse to see beyond symptoms and surface, we deny ourselves the ability to perceive the transmutations and adaptations that slavery acquires in every age. Those who refuse to see the current masks mandates as a technology of enslavement are deceived by camouflage. The chameleon-like nature of slavery is one of its enduring survival tricks. So varied are the forms of slavery that its foremost theoretician is at great pains in providing a working definition of it. For Orlando Patterson, in his Slavery as Social Death, what makes chattel slavery singular is the concept of “social death” in which the enslaved is denied connection to a place of origin and to ascending and descending generations. The Black slave in the Early Modern Americas is a fractional, quasi/non/sub human without citizenship or family. It seems evident to me that the limitations of vocal and visual interactions of masks render analogous socially dead subjects. The erasure of half our faces produces a fractionalization of our subjectivities. It is an attempt against our sense of personhood and that of our neighbors’, who we are increasingly expected to consider potential threats to our health. The imposition of this masking onto the population results in a uniformed and homogenized population,in which collectivities are visually and legally no longer a collection of individuals—for what else are individuals but selves who have enacted choice?—but instead indistinct masses, muzzled and compliant throngs. The muzzled are slaves for they have lost a part of their personhood. It is common among these slaves to refuse to see their masks as reductions of their selfhood or as anything akin to slavery. It is embarrassing to see yourself when you have lost face. The darkness of the frightened-ostrich-head-in-the-hole is preferable. There are no so blind as those who will not see.It is common among these slaves to refuse to see their masks as reductions of their selfhood or as anything akin to slavery. It is embarrassing to see yourself when you have lost face.


Most people who lived through the Early Modern period on both sides of the Atlantic rationalized slavery as natural condition. Most regrettably, this ideology was instilled among the enslaved, leading many people of African descent to accept their bondage in New World plantations. This is why I am not surprised to see how most people around the world seem oblivious to their subjugation during the current regime of domination. Shakespeare provides us with dramatization of just how this brainwashing occurs. In The Tempest(1611), Caliban is enslaved by Prospero through his incantations. Prospero uses magic charms to confuse and convince Caliban that his rightful station is that of a slave. When Caliban demands a rational explanation for his enslavement, Prospero guilt trips Caliban into believing that he attempted to rape Miranda, Prospero’s daughter.


A similar element of the discursive uses of the enslaving evil eye can be studied in Hegel’s “Discourse of the master and the slave” (1807) in which mythically, the slave is constituted as such as he loses the battle with the would-be-master. As the master spares the slave’s life in the duel, he convinces the slave that his life is no longer his own, that he has died to himself and must only live for the master. The role that guilt plays in suppressing the innate longing for freedom is echoed in the countless ways in which the current medicalized regime of power brainwashes the masses into accepting their endless confinements and sequestrations. How many times have we heard the new normies decry the excesses of illegal mass gatherings and so called super-spreader events as the reason for the limitations on our civil liberties? Under this rhetoric,the population deserves lockdowns. They have brought it down upon themselves for having succumbed to the temptation of contact with the pathological dangers inherent in nature and their fellow human beings, seduced by the sunny weather into congregating in beaches and parks allegedly infested with pathogens.


Shakespeare’s Caliban and Hegel’s slave are manipulated through remorse for their putative moral inadequacies (attempted rape, pugilistic weakness) into believing that they are responsible for their current demotion in status and therefore must nobly endure the limitations that they have brought upon themselves. Anastásia’s informant and betrayer was one such slave who, having internalized the ideology of enslavement, signaled her virtue and allegiance to the system by turning her in for having helped a fugitive. If through this analogy, the new normies function as brainwashed slaves, then those of us in the freedom movement can find inspiration in the figure of Anastásia who pointed towards the route to freedom, and ultimate identification in the figure of the maroonrunaway slave. The internalization of blame for their own suffering is the most important constitutive elements of the blindness that prevents many of our contemporaries from understanding the curtailment of our constitutional liberties as a form enslavement. The ability to deconstruct and rebuff this false ascription of guilt is the foundation of our liberty. Our freedoms of expression, assembly and religion are not granted to us: they are inalienable. The transcending of this blinding, unfounded and debilitating guilt lie at the heart of the awakening of the currently sleeping masses. Understanding the current health scare as a delusion brought about by Prospero’s cheap tricks,the unreasonableness of the prison-derived concept of lockdowns and the psycho-socio-somatic masking that attempts to silence those who prophecy against medical tyranny and all tyrannies is the spirit of Anastásia today, alive in our midst.


It seems fitting that the Spanish language would use the same word to refer to a newly arrived slave as to a muzzle. The word “bozal” designates both a recently disembarked slave, one who was born in Africa as opposed to the “creole” slaves born in the New World colonies. That this same word should be used to refer to a certain kind of slave and to the muzzle worn by domestic animals like dogs signals to the historical use of these devices on these slaves who had had a taste of freedom, the ones who had memories of liberty in an ancestral land. These bozal slaves were the most likely to lead rebellions, as the myths surrounding Anastásia illustrate. For speakers of a language in which the word for a kind of slave also indexes a mouth covering,this polysemy implies that at some subconscious level there is a realization that the politically-mandated mask is a symbol of their enslavement. Their laughter when confronted with this linguistic coincidence begs to be read as an evacuation of psychological anxiety and uncomfortable recognition. Regardless of the languages we may speak, many of us know and suspect that there is something performative in the wearing of the mask, that we are being coerced to take part in abal masqué in which constitutive elements of our identity are being reshaped in ways that work against our best interests. Regardless of the language you speak, the message of Anastásia is intelligible to you as part of the conscious resistance.


End of excerpt from article by Roberto Strongman



Slave masks prevented the slaves from eating while harvesting on plantations. That served to prevent escape since they had no way to nourish themselves during flight. It also muffled communication and stopped the slaves from chanting spiritual songs which would embolden the slaves to rebel and fight back not mind losing their lives in the effort.

Masks are Compelled Symbolic Speech

1.         Masks do not prevent the spread of COVID-19, because asymptomatic carriers cannot spread COIVD-19, and thus, it is pointless for healthy people to wear masks. In addition, the masks do not prevent the wearer from being infected. Why then is the CDC now recommending that the public wear masks?

2.         There is reason for wearing masks that has been revealed by government officials. They explain that masks are symbolic. In essence, the mask is virtue signaling. USA Today reported that “[t]op infectious disease specialist Dr. Anthony Fauci said Wednesday that he wears a mask as a ‘symbol’ of what ‘you should be doing’ during the coronavirus pandemic.” 1 You read that correctly. The mask is largely symbolic. Dr. Fauci elaborated:


“I want to protect myself and protect others, and also because I want to make it be a symbol for people to see that that’s the kind of thing you should be doing,” Fauci told CNN. 2

3. Dr. Fauci knows that the masks are not effective. He is on record saying so. Dr. Fauci views mask wearing a way to show respect for others.


When asked by host Jim Sciutto if his wearing of a mask encouraged their use, Fauci acknowledged masks aren’t “100% effective” but are a “valuable safeguard” and part of “respect for another person.”

4.         CNN explained that “[a]mid coronavirus surge, health officials urge people to wear masks as a symbol of respect.” 3 CNN argued that government health officials think that “[a] face mask is more than a piece of cloth. It’s a sign of respect.” 4 CNN quotes Dr. Fauci saying “It signifies one common good and that is care for the public health.” 5 The article continues:


“This is not about politics,” said Dr. Leana Wen, Baltimore’s former health commissioner, an emergency physician and public health professor at George Washington University. “This is about each of us showing that we care about one another, that we respect one another.”


Noting that behavior change takes time, Dr. Joshua Barocas, an infectious diseases physician at Boston Medical Center, says wearing a mask can help reduce transmission, help form a good habit and serve as a sign of respect. “I think beyond simply the viral transmission, wearing a mask can just be a symbol,” said Barocas. “It can show people that you are committed to the cause, that you’re committed to fighting Covid-19 as a community… committed to protecting other people’s lives and their children’s lives and their families’ lives… committed to having a strong economy open when we’re fully ready.”


Dr. Jessica Justman, an infectious diseases specialist and epidemiologist at Columbia University and attending physician at the Columbia University Irving Medical Center, says that messaging plays an important role in the implementation of public health strategies, like this one. She says that it can make a difference when a leader dons a face mask as an example to others. 6

5.         Masks are essentially symbolic. Symbols are inherently communicative. A symbol is defined in the Merriam-Webster Dictionary as “an authoritative summary of faith or doctrine: creed.” 7 The definition continues: “a visible sign of something invisible. … an object or act representing something in the unconscious mind that has been repressed … an act, sound, or object having cultural significance and the capacity to excite or objectify a response” 8 Thus, wearing a mask is symbolic of some invisible idea, and most significantly, religious doctrines or faith.

6.         Everyone who wears a mask is communicating an invisible idea or doctrine to others.When the government forces a person to wear a mask, it forces that person to communicate an idea. The government medical professionals acknowledge that fact. They have stated that wearing a mask is the communication part of the public health strategy The mask communicates that the wearer is “committed to the cause,” that you “care for the public health” and as a “sign of respect.” But what if a person disagrees with the public health strategy? Should a dissenting person be forced to wear a mask that falsely communicates to the world that they are “committed to the cause?” Certainly not! Just as a Democrat should not be forced to campaign on behalf of a Republican, a person should not be forced to wear a mask that communicates that he is committed to a cause to which he is certainly not committed. Government mask mandates are essentially government compelled speech. To compel speech is to violate a citizen’s Constitutional First Amendment Right to free speech.

7.         The U.S. Supreme Court has ruled that “[j]ust as the First Amendment may prevent the government from prohibiting speech, the Amendment may prevent the government from compelling individuals to express certain views.” 9 The U.S. Supreme Court has been strident on that point. “The right to speak and the right to refrain from speaking are complementary components of the broader concept of ‘individual freedom of mind.’” 10 The state cannot require a person to carry an ideological message on his private property 11, in like manner, the state cannot require a person to wear a symbolic mask on his face that conveys an ideological message.

Mask Mandate Violates Freedom of Religion

8.         Professor William Schaffner, a preventive medicine professor at the Vanderbilt University School of Medicine, revealed one of the impulses to wear masks. Dr. Shaffner explained that it comes down to psychology. He said that “[b]y getting masks and wearing them, we move the locus of control somewhat to ourselves.” 12 The masks don’t do any good. They just make the wearer feel better. And that is just what Dr. Fauci said. Masks evoke an emotional response from the wearer.

9.         Indeed, the Encyclopedia Britannica explains that mask-wearing is essentially a religious practice. Earlier in the Merriam-Webster Dictionary definition of symbol, we saw that symbols primarily convey “an authoritative summary of faith or doctrine: creed.” 13 The government medical authorities mandating masks admit that the masks are primarily symbolic. The Encyclopedia Britannica explains that the concept of masks having medical efficacy is closely associated with social convention and religious superstition. “Many masks are primarily associated with ceremonies that have religious and social significance or are concerned with funerary customs, fertility rites, or the curing of sickness.” 14 Masks are often worn by those taking part in occult and satanic rituals. According to Gayland Hurst, Ph.D., one of the characteristics of occult-related homicide is that the body is found wearing a mask. 15 The symbolic wearing of a mask causes the person to take on an alter-ego, whereby a spirit being (i.e., a devil) acts through him. The Encyclopedia Britannica explains the religious meaning behind the wearing of masks:


The person who wears the mask is also considered to be in direct association with the mask’s spirit force and is consequently exposed to like personal danger of being affected by it. … Upon donning the mask, the wearer sometimes undergoes a psychic change and as in a trance assumes the spirit character depicted by the mask. Usually, however, the wearer skillfully becomes a “partner” of the character he is impersonating, giving to the mask not only an important spark of vitality by the light flashing from his own eyes but also bringing it alive by his movements and poses. But often the wearer seems to become psychologically one with the character he is helping to create. He seems to become an automaton, without his own will, which has become subservient to that of the personage of the mask. At all times there remains some important, even if sub rosa, association between the mask and its wearer. 16

10.       As we have seen, the wearing of a mask is not medically efficacious. The government medical professionals claim the masks are efficacious but acknowledge that wearing a mask is primarily symbolic. Thus mask-wearing is, in essence, communicative. But the mask also has a spiritual effect on its wearer. To mandate the wearing of a mask is to impose a religious effect on the wearer in contravention of the wearer’s Constitutional First Amendment right to freedom of religion and violates the establishment clause. 17

11.       It is my sincerely held religious belief that the mask mandate is part of Satan’s plan to subjugate the world under the rule of his Antichrist. Jesus describes Satan as the father of lies. “When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” John 8:44. The mask mandate is based on a lie. Wearing a mask gives testimony to the world that the wearer is “committed to the cause.” 18 I am NOT “committed to the cause” because the cause is a deception. To signify to the world that I am committed to the cause is a lie. To force me to wear an ineffective and unsafe mask that only serves to symbolize my agreement with the COVID-19 deception violates my sincerely held religious beliefs. I am called on to walk uprightly and not to walk in a twisted deceitful way. “He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.” Proverbs 10:9. To walk with a mask that testifies to a lie is to walk in darkness. “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.” 1 John 1:6. The mask has all of the appearance of evil, of which I am called on to eschew. “Abstain from all appearance of evil.” 1 Thessalonians 5:22.



Nicholas Wu, Fauci Wears a Mask as a ‘Symbol’ of What ‘You Should Be Doing’ amid Coronavirus Pandemic, USA Today, May 27, 2020,


Nicholas Wu, Fauci Wears a Mask as a ‘Symbol’ of What ‘You Should Be Doing’ amid Coronavirus Pandemic, USA Today, May 27, 2020,


Lauren Mascarenhas, Amid Coronavirus Surge, Health Officials Urge People to Wear Masks as a Symbol of Respect, CNN, July 13, 2020,


Lauren Mascarenhas, Amid Coronavirus Surge, Health Officials Urge People to Wear Masks as a Symbol of Respect, CNN, July 13, 2020,


Lauren Mascarenhas, Amid Coronavirus Surge, Health Officials Urge People to Wear Masks as a Symbol of Respect, CNN, July 13, 2020,


Lauren Mascarenhas, Amid Coronavirus Surge, Health Officials Urge People to Wear Masks as a Symbol of Respect, CNN, July 13, 2020,


United States v. United Foods, Inc., 533 U.S. 405, 410 (2001).


Wooley v. Maynard, 430 U.S. 705, 714 (1977).


Wooley v. Maynard, 430 U.S. 705, 714 (1977).


Katie Mettler, STOP BUYING MASKS’: Health Officials Beg Americans to Stop Panic-shopping, Washington Post, March 2, 2020,


The Functions and Forms of Masks, The Encyclopedia Britannica, (last visited on September 4, 2021).


Gayland Hurst and Robert Marsh, Satanic Occult Awareness, National Criminal Justice Reference Service, January 27, 1993,


The Wearing of Masks, The Encyclopedia Britannica, (last visited on September 4, 2021).


See generally Sch. Dist. of Abington Twp., Pa. v. Schempp, 374 U.S. 203 (1963).


Lauren Mascarenhas, Amid Coronavirus Surge, Health Officials Urge People to Wear Masks as a Symbol of Respect, CNN, July 13, 2020,


Masks are not being worn for any medical purpose. Masks are primarily symbolic. Symbolic of what? – you ask. Masks are a symbol of subjugation; masks are symbols of slavery.


1.         Masks are Ineffective


            a.         Danmask-19 Trial


                        i.         The ‘Danmask-19 trial’ was conducted in the spring with over 6,000 participants, when the public were not being told to wear masks but other public health measures were in place. 1 Unlike other studies looking at masks, the Danmask study was a randomized controlled trial — making it the highest quality scientific evidence.


                        ii.        Around half of those in the trial received 50 disposable surgical face masks, which they were told to change after eight hours of use. After one month, the trial participants were tested using both PCR, antibody and lateral flow tests and compared with the trial participants who did not wear a mask.


                        iii.       In the end, there was no statistically significant difference between those who wore masks and those who did not when it came to being infected by COVID-19. 1.8 percent of those wearing masks caught COVID, compared to 2.1 percent of the control group. As a result, it seems that any effect masks have on preventing the spread of the disease in the community is small.


            b.         Rancourt Study


                        i.         After reviewing the relevant studies on the effectnes of masks to prevent the spread of illnesses like COVID-19, Denis G. Rancourt, PhD, concluded that “[t]here have been extensive randomized controlled trial (RCT) studies, and meta-analysis reviews of RCT studies, which all show that masks and respirators do not work to prevent respiratory influenza-like illnesses, or respiratory illnesses believed to be transmitted by droplets and aerosol particles. Furthermore, the relevant known physics and biology, which I review, are such that masks and respirators should not work. It would be a paradox if masks and respirators worked, given what we know about viral respiratory diseases: The main transmission path is long-residence-time aerosol particles (< 2.5 µm), which are too fine to be blocked, and the minimum-infective dose is smaller than one aerosol particle.” 2


            c.         CDC Study


                        i.         The CDC published a study showing that of the patients who tested positive for COVID-19, 85% (70.6% + 14.4% = 85%) of them either always wore a mask or often wore a mask. 3 Thus, the study indicates that masks are largely ineffective in preventing the contraction of COVID-19. Another interesting outcome of the study is that 88.7% of non-COVID-19 participants either always wore a mask or often wore a mask. They nontheless were sympomatic with flu-like illnesses. There seems to be a high correlation between wearing a mask and becoming ill from disease.



Henning Bundgaard, et. al., Effectiveness of Adding a Mask Recommendation to Other Public Health Measures to Prevent SARS-CoV-2 Infection in Danish Mask Wearers, March 2021,

A Randomized Controlled Trial,


Denis G. Rancourt, PhD, Masks Don’t Work: A Review of Science Relevant to COVID-19 Social Policy, June 11, 2020,


Community and Close Contact Exposures Associated with COVID-19 Among Symptomatic Adults =18 Years in 11 Outpatient Health Care Facilities — United States, July 2020, CDC, September 11, 2020,

Above is the pertinent Mask Portion of Study Published by the CDC Regarding COVID-19 Contact Exposures

The CDC published a study showing that of the patients who tested positive for COVID-19, 85% (70.6% + 14.4% = 85%) of them either always wore a mask or often wore a mask. Thus, the study indicates that masks are largely ineffective in preventing the contraction of COVID-19. Another interesting outcome of the study is that 88.7% of non-COVID-19 participants either always wore a mask or often wore a mask. They nontheless were sympomatic with flu-like illnesses. There seems to be a high correlation between wearing a mask and becoming ill from disease.

Wearing masks creates an environment of moist warm air conducive to the incubation of pathogens. The breathing of those pathogens introduces them into the mouth and lungs and on the skin of the children causing infections of the skin, tooth decay, and other illnesses. Some of those pathogens have been found to be resistant to antibiotics.
For example, laboratory analysis of six face masks worn by children at a Florida school found that “five masks were contaminated with bacteria, parasites, and fungi, including three with dangerous pathogenic and pneumonia-causing bacteria.”

Mycobacterium tuberculosis (tuberculosis)

Neisseria meningitidis (meningitis, sepsis)

Acanthamoeba polyphaga (keratitis and granulomatous amebic encephalitis)

Acinetobacter baumanni (pneumonia, blood stream infections, meningitis, UTIs—resistant to antibiotics)

Escherichia coli (food poisoning)

Borrelia burgdorferi (causes Lyme disease)

Corynebacterium diphtheriae (diphtheria)

Legionella pneumophila (Legionnaires’ disease)

Staphylococcus pyogenes serotype M3 (severe infections—high morbidity rates)

Staphylococcus aureus (meningitis, sepsis)
One-third (33%) of the pathogens found in the masks were determined to be antibiotic-resistant pathogens.


Masks Reduce Oxygen Intake to Dangerously Low Levels


The typical oxygen range at sea level is between 20.8% and 21%. According to the Occupational Safety and Health Administration (OSHA), “[o]xygen deficient atmosphere means an atmosphere with an oxygen content below 19.5%.”


OSHA explains in an official post that “[p]aragraph (d)(2)(iii) of the Respiratory Protection Standard considers any atmosphere with an oxygen level below 19.5 percent to be oxygen-deficient and immediately dangerous to life or health.”


What would cause such an oxygen-deficient condition? According to OSHA, “[o]xygen-deficient atmospheres may be created when oxygen is displaced by inerting gases, such as carbon dioxide.”


That is precisely the condition a person finds himself in when wearing a mask over his mouth and nose. Such a practice lowers the oxygen level below the safe limit of 19.5%, which OSHA has deemed to be “immediately dangerous to life.” That fact seems to be the cause of the deleterious health effects of wearing masks found in the studies cited by Dr. Blaylock.


The typical oxygen level is approximately between 20.8% and 21%. But when a mask is put over the wearer’s mouth and nose, the oxygen level that is being breathed back in by the wearer of a mask drops to a range between 17% and 18%. That reduced level of oxygen, according to OSHA, is “immediately dangerous to life.” And it does not matter whether it is a surgical mask, an N95 mask, or a thin cloth covering. In tests, using all different types of masks, the oxygen level for the wearer dropped to a level below 19.5%, which OSHA has determined is an “oxygen-deficient atmosphere” that is “immediately dangerous to life.” Indeed, one woman who was wearing a mask while driving her car passed out unconscious from oxygen deprivation and crashed into a wooden telephone pole.


Mask Induced Exhaustion Syndrome


Sayer J. Founder, writing for Green Med Info reports that a Meta-Analysis of 65 scientific studies reveals that wearing a face mask induces a serious medical condition that has been labeled: Mask-Induced Exhaustion Syndrome (MIES). The research report was written by eight doctors and researchers with broad scientific backgrounds having expertise in cellular anatomy, neuroscience, pathology, pathophysiology, psychology, and medicine.


The research paper reveals that “mask-related changes in respiratory physiology can have an adverse effect on the wearer’s blood gases sub-clinically and in some cases also clinically manifest and, therefore, have a negative effect on the basis of all aerobic life, external and internal respiration, with an influence on a wide variety of organ systems and metabolic processes with physical, psychological and social consequences for the individual human being.”


Masks Make Breathing Difficult


The study proves that due to airway resistance of the mask, “the mask acts as a disturbance factor in breathing and makes the observed compensatory reactions with an increase in breathing frequency and simultaneous feeling of breathlessness plausible (increased work of the respiratory muscles). This extra strain due to the amplified work of breathing against bigger resistance caused by the masks also leads to intensified exhaustion with a rise in heart rate and increased CO2 production.”


Neurological Disorders from Wearing Masks


The restricted airflow causes a significant drop in oxygen intake and a concomitant increase in the intake of carbon dioxide. This causes the mask wearer to be confused disoriented and drowsy. The researchers found that these neurological impairments were a direct result of mask-wearing. “In view of the scientific data, this connection also appears to be indisputable.


The study shows that “masks also restrict the cognitive abilities of the individual (measured using a Likert scale survey) accompanied by a decline in psycho-motoric abilities and consequently a reduced responsiveness (measured using a linear position transducer) as well as an overall reduced performance capability (measured with the Roberge Subjective Symptoms-during-Work Scale).”


Susceptibility to Accidents While Wearing Masks


The masks caused the wearer to suffer “confusion, impaired thinking, disorientation … and in some cases a decrease in maximum speed and reaction time …. This can become clinically relevant especially with regard to the further reduced ability to react and the additional increased susceptibility to accidents of such patients when wearing masks.”


Bacterial Infections from Masks


It was found that “germs (bacteria, fungi and viruses) accumulate on the outside and inside of the masks due to the warm and moist environment. They can cause clinically relevant fungal, bacterial or viral infections.”


The researchers cited a New York study that evaluated a random sample of 343 participants. The study found that frequent wearing of surgical mask type and N95 masks among healthcare workers during the COVID-19 pandemic “caused headache in 71.4% of participants, in addition to drowsiness in 23.6%, detectable skin damage in 51% and acne in 53% of mask users.”


Mask Mouth


The researchers further also noted what has been come to be known as “mask mouth.”


There are reports from dental communities about negative effects of masks and are accordingly titled “mask mouth.” Provocation of gingivitis (inflammation of the gums), halitosis (bad breath), candidiasis (fungal infestation of the mucous membranes with Candida albicans) and cheilitis (inflammation of the lips), especially of the corners of the mouth, and even plaque and caries are attributed to the excessive and improper use of masks.


The researchers found that “the main trigger of the oral diseases mentioned is an increased dry mouth due to a reduced saliva flow and increased breathing through the open mouth under the mask. Mouth breathing causes surface dehydration and reduced salivary flow rate. Dry mouth is scientifically proven due to mask wear. The bad habit of breathing through the open mouth while wearing a mask seems plausible because such breathing pattern compensates for the increased breathing resistance, especially when inhaling through the masks. In turn, the outer skin moisture with altered skin flora, which has already been described under dermatological side effects, is held responsible as an explanation for the inflammation of the lips and corners of the mouth (cheilitis). This clearly shows the disease-promoting reversal of the natural conditions caused by masks. The physiological internal moisture with external dryness in the oral cavity converts into internal dryness with external moisture.”


Voice Disorders


The report noted that “masks act like an acoustic filter and provoke excessively loud speech. This causes a voice disorder. The increased volume of speech also contributes to increased aerosol production by the mask wearer.”


Masks Increase the Spread of Germs


The researchers found that masks actually increase the spread of germs because “the masks act like nebulizers and contribute to the production of very fine aerosols. Smaller particles, however, spread faster and further than large ones for physical reasons. Of particular interest in this experimental reference study was the finding that a test subject wearing a single-layer fabric mask was also able to release a total of 384% more particles (of various sizes) when breathing than a person without.”


Masks Cause Depression in Wearers


There were found also severe psychological effects of mask wearing. “[M]asks also frequently cause anxiety and psycho-vegetative stress reactions in children—as well as in adults—with an increase in psychosomatic and stress-related illnesses and depressive self-experience, reduced participation, social withdrawal and lowered health-related self-care. Over 50% of the mask wearers studied had at least mild depressive feelings.”


Summary of Mask Induced Symptoms


– Increase in dead space volume
– Increase in breathing resistance
– Increase in blood carbon dioxide
– Decrease in blood oxygen saturation
– Increase in heart rate
– Decrease in cardiopulmonary capacity
– Feeling of exhaustion
– Increase in respiratory rate
– Difficulty breathing and shortness of breath
– Headache
– Dizziness
– Feeling of dampness and heat
– Drowsiness (qualitative neurological deficits)
– Decrease in empathy perception
– Impaired skin barrier function with acne, itching and skin lesions


Unfavorable mask effects as components of Mask-Induced Exhaustion Syndrome (MIES). The chemical, physical and biological effects, as well as the organ system consequences mentioned, are all documented with statistically significant results in the scientific literature found. The term drowsiness is used here to summarize any qualitative neurological deficits described in the examined scientific literature.

Below is another an article that lists other research proving the danger and ineffectiveness of masks.

Dr. Russell Blaylock Says That Face Masks Pose Serious Risks To The Healthy

Face Masks Worn by Children During School Become Teeming with Bacteria and Dangerous Pathogens

Children Wearing Masks Will Suffer Irreversible Brain Damage

Suppressed Scientific Studies Prove Masks are Ineffective and Unsafe

Research Shows Wearing a Mask Increases Spread of Germs and Is Dangerous to Your Health

Landmark Study Finds Face Masks are Ineffective in Preventing COVID-19

States With Mask Mandates Have Greater Number of COVID-19 Cases

Wearing a Mask Reduces Oxygen Intake and Makes One Susceptible to COVID-19 and Cancer

Masks Cause the Same Symptoms Listed for COVID-19 “Probable Cases”

Neither Vaccines Nor Masks Stop the Spread of Influenza

A Patriot Takes a Stand Against COVID-19 Tyranny

The Mysteriously Intelligent Coronavirus!

6 thoughts on “Masks Symbolize That You Are Enslaved

  1. Amen, even though God will judge all these liars and murderers and their cheerleaders, eventually, on judgment day. It would be nice to have Nuremberg Trials now, in 2022. Tyrants deserve the death penalty, as do many doctors who murdered via poison swab and poison vaccine. Their cheerleaders, the lying media, should all be in prison.

  2. Coronavirus’ are roughly 0.1 micrometer (1/1000th the width of a hair.)

    *Surgical and cloth masks, bandanas, etc. are NOT prophylactic with viruses. *Properly fitted N95 masks block down to just .3 micrometers.
    *A surgical mask blocks breath particle/droplets down to 100 micrometers, stopping large droplets from any coughing by staff. In other words the mask holes/pores are 30 times wider then the virus they’re supposed to catch.

    Think of a Hula Hoop (about 30″) and a Ping Pong Ball (about 1″)
    – – – – – – – – – – – – – –
    2300 years ago, long before Islam, Arabs discovered forcing people to cover their nose/mouths, broke their will and depersonalized them. It made them submissive, thus mandatory face covering on every woman. A symbol of authority submission.
    – – – – – – – – – – – – – –
    Modern psychology: Without a face we don’t exist as independent being. The child looks in the mirror between the ages of 2-3 and discovers an independent being. The mask starts deleting individuality. Symbolic “shame” when covering one’s face.

    Bottom line: No virus called “Covid-19” has yet to be isolated. The inventor of the PCR test, Nobel Prize recipient Kary Mullis, repeatedly stressed it should not be used as a diagnostic tool because it’s incapable of diagnosing disease.

    IT’S NOT A VACCINE (song)

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